In 2 Timothy 2:15, Paul instructs Timothy to study diligently. “You be diligent to present yourself approved to God, an unashamed workman cutting straight the word of the truth.”
The word of the truth is the gospel of our salvation (Ephesians 1:13). This is the good news that brings forth fruit in our lives (Colossians 1:5–6). We, as the Church, are given an example of how to handle God’s word as it relates to our salvation. We are to reject quarrelsome words that are not profitable, on the basis of which the hearers are ruined (2 Timothy 2:14). We are to be diligent in our study so that when we are examined, we will not be ashamed.
“Rightly dividing” comes from the concept of being upright, with the word “cut” added to it. Thus, it conveys the meaning of “to cut straight.” Cutting straight the word of God means properly dividing what we are to practice from what we are to know. The Old Testament—before John 13 and after Revelation 3:22—is for the Christian’s admonition, not practice (1 Corinthians 10:11). These things were written as an example so that we should not strongly desire wrong things as they did (1 Corinthians 10:6).
To rightly divide the Word of God, we need to understand how it is laid out for us. As we go through the Bible, we find consistent changes in the rules that govern men at specific times in history. In the garden of Eden, Adam was instructed not to eat from the fruit of the tree of the knowledge of good and evil (Genesis 2:17). After Adam disobeyed God and was cast out of the garden, Cain is instructed by God to rule over the sin within him that desires to rule over him (Genesis 4:7). After the worldwide flood that destroyed the wickedness of men upon the earth, the rules that Noah is given relate to food, government, and spreading across the earth (Genesis 9:1–7). God then chose Abram and gave him an unconditional covenant of land for his descendants. The rule was to take God at His word (Genesis 15:18–21; Romans 4:3). When God brought Abraham’s descendants out from the land of Egypt, which He informed Abraham He would do (Genesis 15:13–14), they rejected His covenant of promise, seeking to show their own righteousness. Thus, God gave them the Mosaic Law as their standard (Exodus 19:5–8). Each of these changes did not take the rules from the previous period as applicable to the standard of conduct.
In Hebrews 3:5, we are informed that Moses was a faithful household servant in his house, whereas Christ, as a Son, is over His house. Here, the period of the Law is portrayed as a household with a faithful household servant. This is the Biblical concept of a steward and dispensation. Christ is not a servant; He is the master of His house. Moses, as the household servant—the word used for servant is not a slave or bond servant; rather, it describes an attendant. One who cares for the household—gave Israel those standards from God through which they were to obey Him in their everyday conduct.
Paul describes the period we are in today as the dispensation of Grace (Ephesians 3:2). The rule for those in the Church is the law of the Spirit of life in Christ Jesus (Romans 8:2). They are not under the Mosaic Law (Galatians 6:14). Those who are in the Church are then under the dispensation of grace, in which they live out from faith and thus cannot live out from law because the law is not out from faith (Romans 1:17; Galatians 2:12).
Some of the predominant English translations have chosen not to use the word “dispensation.” Instead, they use the term “administration.” Some teachers will use the lack of the term “dispensation” in their translations to justify rejecting the principle for the purpose of applying all Scripture to the Church. This is especially done with the Sermon on the Mount, Psalms, and Proverbs. However, “administration” and “dispensation” mean the same thing. An administration sets the rules for those under it. A dispensation means “household rule.”
Why discuss all of this? Because Scripture shows that God deals with different groups of people in different ways. Thus, the Church saint is not under the same standards as Israel. Just as we do not seek to apply Cain’s instructions to our lives today, we must understand this to rightly divide Scripture: taking what applies to the Christian for practice and separating it from what is for knowledge and admonition. When this is done properly, perceived conflict in Scripture disappears. God is not instructing the Christian in one place to abide by the Law and in another to live by grace. His standard for the Church is grace (Ephesians 2:7).
In Acts chapter 2, the Holy Spirit, whom Christ promised He would send, came to the disciples while they were in an upper room (Acts 2:1–4). This was fifty days after the Passover and forty–seven days after Christ’s resurrection. Before Jesus was crucified, He gave the eleven disciples information about the new relationship coming. This is predominantly recorded in John chapters 13 through 15. In Revelation, John begins the letter with specific writings to each of the seven churches (Revelation 1:11). In the fourth chapter, the Church is seen in heaven, fully resurrected, with Christ—represented by the twenty–four elders (Revelation 4:4). This puts the doctrine for the Church between John chapter 13 and Revelation chapter 4.
To be an unashamed workman, in our morning study we need to study, not just read a verse out of context and impose a meaning on it that does not relate to the verse or its context. The five Ws are a good method for keeping Scripture in context: who, what, when, where, why. In addition, we must compare Scripture with Scripture, because Scripture interprets itself. However, no Scripture is subject to one’s personal interpretation (2 Peter 1:20).
We live in perilous times when it comes to finding the truth (2 Timothy 3:1–5). There are many “influencers” that flood our social media feeds, along with popular men and women who claim to be Christians, who bring in destructive heresies and cause the saints to wander after all kinds of harmful teaching. How can people become so popular and have so many followers if they are wrong? Remember, wide is the way to destruction, and narrow is the path of life (Matthew 7:13–14).
Pastors were given to the Church to bring the saints to a oneness of the faith and unto maturity in Christ, so they are no longer tossed around by every wind of teaching by the trickery of men (Ephesians 4:11–16). These are men who are trained in the word of God and seek the best for their congregations by teaching the truth, even when it is not easy to hear. They shepherd the flock, not rule over it (1 Peter 5:2–3). This eliminates online churches and the home church movement, for the pastor cannot remotely shepherd and must be accountable to his congregation (1 Timothy 3:1–7; 5:17). Do not forsake the assembling together of the saints (Hebrews 10:25). The Pastor must know the truth—the doctrine for overcoming the sin nature (John 8:34, 36; Romans 6:3–6, 11, 13). He must also proclaim the gospel for salvation (1 Corinthians 15:1–4). These basic truths will help us find a good place to learn, with a pastor who is doing his duty in a Biblical manner.
In our personal study, we live in an era of unprecedented access to Biblical knowledge. Whether we listen to a pastor’s recorded sermon, follow a teacher online, or use electronic tools to search the Bible, let’s stop just reading Scripture and start taking the time to understand it.
An example of this type of study can be seen in Matthew 5:7: “Blessed are the merciful, for they shall obtain mercy.” Using basic, free online tools, the astute student can understand this passage. Many pastors today claim this passage is for the Church, then allegorize it to mean something completely different to justify the teaching. When a Christian takes the time to understand what is being stated, to whom it is stated, and compares this statement with other Scriptures, the reality that this cannot be for the Church comes into view.
Context is very important when reading any document, not just the Bible. Therefore, we must start by examining the context. Matthew 7:3 is in a section called the Sermon on the Mount. Jesus is speaking to those who are following Him because of His declaration that the Kingdom of the Heavens is at hand (Matthew 4:17). Jesus came for the lost sheep of Israel (Matthew 15:24). Thus, it is the Jews who are following Jesus (Matthew 4:25). At this time in history, there is no revelation of the Church. If the rulers of this age had known what would happen by crucifying Christ, they would not have done it (1 Corinthians 2:8).
In the greater context of Scripture, we also know from Daniel that the Messiah will be cut off for a time, but not for Himself (Daniel 9:26). During the time that He is cut off, the fourth beast of Daniel desecrates the Temple of God after breaking a seven-year peace treaty with Israel (Daniel 9:27). In 2 Thessalonians 2:3–4, Paul describes this beast as the Man of Lawlessness, who sets himself up in the temple of God as a god. The Tribulation Period is still coming. Since the Jews will have obtained mercy in the Kingdom of Christ, Jesus must be speaking of the time before His kingdom is set up on earth. When the Man of Lawlessness breaks his covenant with Israel, he turns on the Jews to destroy them. God gives Israel an opening to flee into the wilderness, where a place is prepared for them to wait for the return of their Messiah (Revelation 12:6). Thus, a Jew in the wilderness is caused to be happy by showing mercy to other Jews because of the mercy coming to him at the coming of their Messiah (Matthew 5:7).
Through a misapplication of the word “blessed,” some teach that showing mercy will gain God’s favor. However, when we look up this word in the dictionary and consider the Greek word behind it, it conveys happiness, not favor. Thus, the one who shows mercy will be happy because circumstances will work out for his benefit.
We then come to the word “mercy.” The original word conveys relief from the effects of sin. However, teachers like Billy Graham, John MacArthur, and R.C. Sproul redefine it to imply that you are not getting what you deserve. This definition conflicts with the meaning of grace. Mercy relates to pitying someone. Although mercy may be used in a judicial sense, it still retains a sense of pity by sparing or relieving someone from severe or unfavorable punishment or suffering because of their own actions. In contrast, grace is a benefit received that you did not deserve because it cannot be earned.
Since the Church has not been revealed yet in the context of the book of Matthew, we need to examine how mercy relates to the grace believer. When it comes to mercy and the Church, in contrast to Matthew 5:7, Titus 3:4–5 tells us that the grace believer has obtained mercy based on God’s kindness and fondness toward men. Through His abundant mercy, He has begotten us again unto a living hope through the resurrection of Jesus Christ from the dead (1 Peter 1:3). We obtained mercy in unbelief, not because we showed mercy (Romans 11:29; 1 Peter 2:10). Through the mercy shown to the Church, mercy may be shown to all (Romans 11:30–32). Since the Christian already possesses God’s mercy, happiness does not result from showing mercy while anticipating receiving mercy. The Christian shows mercy because he has received mercy (2 Corinthians 4:1). God is rich in mercy towards those in the Church (Ephesians 2:4).
When we take Matthew 5:7 in context, Jesus is speaking to the Jews, not the Church. He is speaking about a time when they will be in the wilderness, during the last part of the Tribulation Period, waiting for the Messiah’s coming. In contrast, the Jew awaits mercy, while the Christian already possesses it. Now, with a proper understanding of the passage, we will not misapply it to ourselves. As Christians, we do not show mercy to obtain mercy; we show mercy because we have already obtained mercy. As for mercy in the Christian’s life, God is rich in mercy toward the Church. This is not based upon what grace believers do, but who they are in Christ. Therefore, the Christian can go before the throne of grace with boldness to find mercy and grace in times of need (Hebrews 4:16).
